妙法蓮華經文句 1.134

1.134

《中阿含》第二云：「生處安居比丘，稱歎滿慈子，少欲知足精進閑居，一心正念智慧無漏，勸發亦稱說此等法。時身子聞，念：『我何時得見此人？此人何時到佛所？』他示云：『白哲隆鼻鸚鵡嘴者，是其形相。』後於安陀林——此云勝林——相見，身子問：『賢者於瞿曇所修梵行耶？』答：『如是。』又問：『為戒淨修梵行耶？』答：『不也。』『為心淨、見淨、度疑淨、知道非道淨、道迹知見淨、道迹智斷淨修梵行耶？』答：『不也。』又問：『向言如是，今言不也。此義云何？』答：『為無餘涅槃故修梵行。』又問：『以戒淨故，設無餘涅槃？』答：『不也。』乃至『道迹智斷淨故，設無餘涅槃？』答：『不也。』又問：『此義云何？』答：『若以戒淨設無餘者，此以有餘稱無餘，乃至道迹智斷淨設無餘者，亦是有餘稱無餘。若離此七者，凡夫人當般涅槃，凡夫離七故。以不離故，從戒淨至心淨，乃至道迹智斷淨。仁者聽我說喻。如波斯匿王欲從拘薩羅至婆雞帝，中間布七車，捨初乘二，乃至捨六乘七。婆雞帝人問：「為乘初車？」答：「不也。」「乃至乘第七車。」答：「不也。」問：「離此七車？」答：「不也。」此喻問可知。』身子問：『賢名何等，梵行人云何稱汝？』答：『我父名滿，我母名慈，梵行人稱我為滿慈子。』身子稱嗟：『善哉！賢者滿慈子，為如來弟子，智辯聰明決定安隱無畏，逮大辯才得甘露幢，於甘露自作證，值汝者得大饒益，諸梵行人應縈衣頂載。』滿慈子問：『賢者何名，梵行人云何稱？』答：『我父字優波提舍，我母名舍利，故稱我為舍利子。』滿慈子嗟曰：『今與世尊等弟子共論而不知，與第二世尊共論而不知，與法將共論而不知，與轉法輪復轉弟子共論而不知。若我知尊者，不能答一句，況復深論？善哉！善哉！為如來弟子，乃至縈衣頂戴。』（云云）」佛說一句，身子以一句為本，七日七夜作師子吼，更出異句、異味，使無窮盡，況佛多說，而身子智辯寧可盡耶？

The second fascicle of the Madhyamāgama says: 'The monks spending the vassa in their native place praised and extolled Pūrṇamaitrāyaṇīputra for having few desires, being content, energetic, dwelling in seclusion, having focused right mindfulness, and undefiled wisdom, and for encouraging, inspiring, and preaching these teachings. At that time Śāriputra heard this and thought: "When shall I get to see this person? When will this person come to the Buddha's place?" Others pointed out to him: "Fair-complexioned, with a prominent nose and a parrot-like beak—such is his physical appearance." Later, they met in the Andhavana—translated here as the "Forest of Conquest." Śāriputra asked: "Does the worthy one practice the holy life under Gautama?" He replied: "Indeed." He asked again: "Do you practice the holy life for the sake of purification of morality?" He replied: "No." "Do you practice the holy life for the sake of purification of mind, purification of view, purification by overcoming doubt, purification by knowledge and vision of what is path and not-path, purification by knowledge and vision of the path of practice, or purification by knowledge and abandonment of the path of practice?" He replied: "No." He asked again: "Previously you said 'Indeed,' but now you say 'No.' What is the meaning of this?" He replied: "It is for the sake of nirvāṇa without remainder that I practice the holy life." He asked again: "Is it by means of purification of morality that nirvāṇa without remainder is established?" He replied: "No." Down to: "Is it by means of purification by knowledge and abandonment of the path of practice that nirvāṇa without remainder is established?" He replied: "No." He asked again: "What is the meaning of this?" He replied: "If nirvāṇa without remainder were established by means of purification of morality, this would be calling that with remainder 'without remainder'; down to, if it were established by means of purification by knowledge and abandonment of the path of practice, this too would be calling that with remainder 'without remainder.' If one were detached from these seven, ordinary people should attain parinirvāṇa, because ordinary people are detached from the seven. Because one is not detached from them, one progresses from purification of morality to purification of mind, and down to purification by knowledge and abandonment of the path of practice. Humane one, listen to my parable: It is like King Prasenajit wishing to travel from Kośala to Sāketa; between them he arranges seven chariots, relinquishing the first to mount the second, and so on, down to relinquishing the sixth to mount the seventh. A person of Sāketa asks: 'Did you mount the first chariot to arrive?' He replies: 'No.' Down to: 'Did you mount the seventh chariot?' He replies: 'No.' The person asks: 'Were you detached from these seven chariots?' He replies: 'No.' From this parable, the question can be understood." Śāriputra asked: "What is your worthy name? How do your fellow practitioners of the holy life address you?" He replied: "My father's name is Pūrṇa (Full), and my mother's name is Maitrāyaṇī (Compassion); my fellow practitioners of the holy life address me as Pūrṇamaitrāyaṇīputra." Śāriputra praised him: "Excellent! The worthy Pūrṇamaitrāyaṇīputra is a disciple of the Tathāgata, wise and eloquent, intelligent, decisively secure and fearless; having attained great eloquence, he has achieved the banner of amṛta and personally realized amṛta. Those who encounter you obtain great benefit; all practitioners of the holy life should wrap their robes and carry you upon their heads." Pūrṇamaitrāyaṇīputra asked: "What is your worthy name? How do your fellow practitioners of the holy life address you?" He replied: "My father's style name is Upatiṣya, and my mother's name is Śārī; therefore they address me as Śāriputra." Pūrṇamaitrāyaṇīputra sighed and said: "Today I engaged in debate with a disciple equal to the World-Honoured One without knowing it; I engaged in debate with a second World-Honoured One without knowing it; I engaged in debate with the general of the Dharma without knowing it; I engaged in debate with the disciple who rolls on the wheel of Dharma after it has been turned without knowing it! Had I known the Venerable One, I could not have answered a single phrase, let alone held a profound discussion! Excellent, excellent! Being a disciple of the Tathāgata, down to wrapping robes and carrying you upon one's head, and so forth." When the Buddha spoke a single phrase, Śāriputra would take that single phrase as the root and make the lion's roar for seven days and seven nights, further bringing forth different phrases and different flavours, making them inexhaustible. How much more so when the Buddha spoke extensively—could Śāriputra's wisdom and eloquence ever be exhausted?'